Con Hans Anger Introducción

RESUMEN

La obra de Hans Anger en la psicología social alemana, representa un puente que vincula la labor precursora de Wundt y Hellpach con la obra posterior a la segunda guerra mundial de investigadores contemporáneos como Klaus Scherer y Martin Irle. La importancia de la figura, relativamente anónima en el mundo de la psicología social, como es el caso de Anger, radica en haber sido el impulsor de esta disciplina en la Alemania de la postguerra, el motor que la hizo emerger de nuevo a la superficie. En esta entrevista se presenta una reflexión recíproca entre entrevistador y entrevistado, ampliamente documentada, sobre los orígenes de la psicología social alemana, la incidencia del nazismo y de la guerra sobre ella, sobre las relaciones entre la psicología social y la psicología de los pueblos y la posible contribución de la psicología social a la solución de los problemas, además de temas metodológicos relacionados con esta disciplina.     

A comparison of the ecclesiological doctrine of Vatican II with Faith and Order's convergence text The Church: Towards a Common Vision

Faith and Order's important new convergence text on ecclesiology was published in 2013, 50 years after the discussions in 1963, at the second session of Vatican II, which produced the council's Dogmatic Constitution on the Church, Lumen gentium, the following year. After acknowledging some of the pitfalls in comparing a conciliar teaching with an ecumenical convergence text, this article summarises the content of the new ecumenical text on ecclesiology, indicates points of agreement with Vatican II's teaching and proposes that The Church: Towards a Common Vision might be seen as reflecting a hierarchy of ecclesiological truths which provides a promising framework for seeking greater agreement about still divisive issues.     

Calming the Storm

The gospel story of Jesus walking on the water and calming the storm has relevant implications for today's world, especially in relation to social service.     

Church and Culture: Protestant and CatholicModernities

This article reviews the church and culture relationship developed in Gaudium et Spes and Lumen Gentium and proposes a Catholic account of modernity as a way in which the contemporary mission of the church in today's culture can be creatively and faithfully carried forward. After an initial outlining of the definitions of church and culture proposed by the Vatican documents, I then go on to position my proposal of a Catholic modernity in relation to some important current accounts of the church and culture relationship that tend towards a rejection of secular culture. I argue that Protestant accounts of modernity have dominated in philosophical and sociological theories and draw on my previous work on Max Weber to illustrate the significance of this for developing a Catholic account of modernity. I conclude by sketching some of the important issues which would need to be addressed in formulating a systematic account of a Catholic modernity.     

From "Main Tendue" to Vatican II: TheCatholic Engagement with Atheism1936–1965

Pius XII condemned atheism's "most ignoble corruptions" in his 1956 encyclical Haurietis Aquas , along with its "lethal tenets" in 1958's Meminisse Iuvat . Only six years later, however, in 1964, Vatican II's Lumen Gentium affirmed the possibility of salvation for "those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God" (article 16). Furthermore, the following year's Gaudium et Spes 19–21, drafted by Paul VI's newly-founded Secretariat for Non-believers , offers, among much else, a sympathetic overview of contemporary atheisms, and invites their contemporary adherents to "a dialogue that is sincere and prudent". These paragraphs, according to Ratzinger, "may be counted among the most important pronouncements of Vatican II".
  Evidently, comparing Pius XII's "lethal tenets" to Vatican II's salvific optimism, profound developments are manifest in the Catholic engagement with atheism. Primarily responsible for this are, I argue, two episodes in French Catholic history in the decades preceding Vatican II: a) the unprecedented dialogue of Catholic intellectuals with modern atheism, following the French Communist Party's main tendue ("outstretched hand") during the period of the Popular Front (1934–38); and b) the 'priest-worker' experiment, initiated by Henri Godin and Yvan Daniel's 1943 publication of La France – Pays de Mission ?     

The Eastern Catholic Churches and the paradox of Vatican II

The author investigates the challenges to Catholic ecclesiology presented by two Eastern Catholic Churches – the Ukrainian Greek Catholic Church and the Melkite Greek Catholic Church – as they assert prerogatives validated by the teachings of Vatican II. In their reception of the Council these Churches highlight the need to develop the Trinitarian and Eucharistic ecclesiology rediscovered by the Council. This practical development is mirrored in the progress of the International Roman Catholic–Orthodox Dialogue and the teachings of Pope John Paul II. Although a final resolution still awaits, it is evident in the treatment of the Eastern Catholics by the Vatican that reception of the Council demands a renewed understanding of the mutual interdependence of primacy and conciliarity. Such a development will only hasten Christian reunification.     

Recent Theological Interpretations of Evolution

Abstract

In this article I give special attention to recent responses particularly by Roman Catholic scholars to the question, “How should Christian theology take into serious consideration the scientific theory of biological evolution?” To do this I will explore a number of key areas where recent scholarship has made considerable progress in response to this question and at the same time raised new insights into additional questions.     

Finding a Locus for Dialogue between Genetics and Theology

Christoph Schönborn, Cardinal Archbishop of Vienna, has dismissed Pope John Paul II's position on theology and science as “rather vague and unimportant.” I believe that the Cardinal's analysis of John Paul II's views on evolution and Christian faith deserves a careful and detailed response from all those concerned with the constructive dialogue between science and theology that John Paul II so strongly supported for decades. My ‘bottom line’ is twofold. First, Cardinal Schönborn's concern over evolution is unnecessary: What scientists view as chance in nature Christians can see as God's ongoing and purposeful action in the creation of life and humanity. Second, the Cardinal's concern is also misplaced. When evolutionary theory is co-opted by atheists to serve their agenda the Cardinal should challenge the atheists, not the science they falsely claim proves their views.     

Relationship Between Muscle Fiber Type and Reactive Balance: A Preliminary Study

The authors’ objective was to quantify the relationship between type II muscle fiber composition and recovery latency from controlled perturbations. Thirty healthy adults performed a Thorstensson test to indirectly determine muscle fiber composition of the knee extensors. On a subsequent day, reactive balance was measured by assessing latency time required to accommodate three controlled perturbations via computerized dynamic posturography. The proportion of type II fibers had a negative correlation with latency caused by a large backward perturbation (r = –.62, p = .001). These data may indicate a higher percentage of type II fibers in the knee extensors are associated with better reactive balance. Further investigation is warranted, in particular as it pertains to populations at risk for balance impairment.     

Global Maladaptive Schemas, Negative Life Events, and Psychological Distress

The relationship between maladaptive self-schemas, negative life events, and psychological distress was assessed. The model tested was based on Young's (J. Young, 1990) diathesis–stress conceptualization of maladaptive schemas, which are believed to represent the cognitive diathesis underlying Axis II personality pathology. Young's model predicts that schemas are chronically activated in individuals with maladaptive schemas. Therefore, the experience of salient negative life events is less likely to exacerbate the level of distress experienced by those having maladaptive schemas. A nonclinical sample (N = 93) was assessed using the Schema Questionnaire (SQ), a measure of maladaptive self-schemas, a measure of negative life events, and several measures of psychological distress. Support was found for this prediction indicated by a Schema × Negative Life Events interaction in which the distress level of High SQ participants was less affected by negative life events compared to Low SQ participants.